M6:637 — رو سرافیلی شو اندر امتیاز / در دمندهٔ روح و مست و مست‌ساز

Translation: Go, become Seraph-like in distinction, A blower of spirit, intoxicated, and making others intoxicated. Meaning: Mowlana urges the seeker to transcend mere initial intoxication and attain the stature of Seraph: to not only be personally inebriated by divine wine but also to become a reviver of spirits and an inspirer of others.

This verse presents a profound and radical step for the seeker; it is an invitation to transition from one level of perfection to an even higher one. As I have often noted, the spiritual journey in the Masnavi is an ascent, moving from deprivation to initial intoxication (mastī), and then from that mastī to a superior station. Here, Mowlana charts this loftier horizon. Immediately preceding this verse, Mowlana speaks of the vastness of God's 'Earth' (arḍ Allāh) and the infinite horizons of spiritual progress, urging the seeker to 'ascend higher' (bālātar kherām); this verse embodies that very upward movement.

He calls upon us to 'become Seraph-like in distinction' (sarafīlī shō andar imtiyāz). Seraph, as one of the four archangels, bears an immensely significant duty: to blow the trumpet (ṣūr) on the Day of Judgment, causing souls to return to their bodies. He is the 'blower of spirit' (damanda-i rūḥ), the giver of life, the reviver. Thus, this command means, 'O seeker, you must become a spring of spiritual life yourself; breathe fresh life into dormant souls, and cleanse the dust from tarnished mirrors.' 'In distinction' (andar imtiyāz) implies a special, unique, and distinguished station, not just an ordinary breath-giver, but one with a singular quality. This is not merely a role; it is a new identity.

However, becoming Seraph-like here has another dimension: 'intoxicated and making others intoxicated' (mast u mast-sāz). Not only should you be a blower of spirit, but you must also be personally intoxicated with divine fervor, and not only be intoxicated, but acquire the capacity to bring others to this same intoxication. It is here that the second step is realized. Many are themselves intoxicated by the Truth, but lack the ability to transmit this intoxication to others; or, at least, Mowlana is not content with that. Here, he asks us to become, like the Tongue of God, like the reed of the Masnavi that conveys the spirit of speech to our inner ear, a means for spreading this fervor and knowledge to others. Therefore, a perfect mystic is one who possesses both an inner state of ecstasy and the power to influence and breathe spirit into the collective. This is an invitation to spiritual responsibility and the spreading of the wine of love.

This state of being 'intoxicated and making others intoxicated' is undoubtedly rooted in the Masnavi's 'joy-bringing' (ṭarab-āvar) nature, which I have emphasized repeatedly. The Masnavi dispels sorrow and brings joy, and one who becomes Seraph-like must himself be a bearer of this good news and joy, transmitting this state to others. Just as Mowlana's reed does not complain out of separation but narrates it, this Seraph-like individual does not despair and yield life, but returns spirit to souls. This is a song of life, not a lament of separation. We are confronted here with an ontological transformation, not merely a change of state; from a passive seeker to an active, life-giving source.

This perspective of Mowlana can be contrasted with certain other mystical approaches that emphasize only individual spiritual journeying and the mystic's 'self.' Mowlana asks the mystic to transcend personal self-forgetfulness and annihilation (fanā fī Allah), reaching the stage of 'subsistence in God' (baqā bi Allah) where their existence becomes a source for others. This is the path followed by prophets and saints; they were themselves intoxicated and intoxicated the world with them. This is a spiritual and social duty that falls upon the shoulders of the 'Seraph-like ones.'

Key takeaways

• An invitation to ascend from 'individual intoxication' to a 'life-giving social role'.
• Becoming 'Seraph-like' means breathing spirit and giving life to others.
• The station of being 'intoxicated and making others intoxicated' transcends personal ecstasy and includes the ability to inspire.
• This approach signifies spiritual responsibility and the dissemination of the wine of love in society.
• The ultimate goal is to become a source of spiritual life, akin to the 'joy-bringing' Masnavi itself.